using the arrow buttons.
by clicking on the page.
the page around when zoomed in by dragging it.
the zoom using the slider when zoomed-in.
by clicking on the zoomed-in page.
by entering text in the search field, and select "This Issue" or "All Issues"
by clicking on thumbnails to select pages, and then press the print button.
displays sections with thumbnails and descriptions.
displays a slider of thumbnails. Click on a page to jump.
allows you to browse the full archive.
about your subscription?
Buddhadharma : Winter 2006
buddhadharma| 27 |winter 2006 When your conduct has these three qualities, it is like a lance flashing free in the open sky – nothing hinders or impedes it. It is conduct that enhances your view and meditation, and which is enhanced by your view and meditation. The Flashing Lance of Fruition The kayas, five, pristinely self-occurring Directly manifest in your experience Ambition for achieving buddhahood consumed These are three which make fruition fully free Like a lance that flashes free in the open sky The five kayas – the five dimensions of enlight- enment – are the dharmakaya, sambhogakaya, and nirmanakaya, plus, fourth, the undifferentiablity of these three kayas from the perspective of their true nature, called the vajrakaya, and, fifth, the three kayas’ distinct appearances in relative reality, called the kaya of manifest enlightenment. These kayas are “pristinely self-occurring,” meaning that they are spontaneously present in your mind’s true nature and have been since the beginning. This is the most subtle explanation of the kayas: dharmakaya is mind’s emptiness; sambhogakaya is its natural luminous clarity; and nirmanakaya is mind’s ability to unimped- edly manifest as and cognize an infinite variety of images. Furthermore, it is not that mind’s nature starts out as an ordinary composite thing and then transforms into the kayas. The kayas are mind’s nature itself. When you realize the fruition, these five kayas “directly manifest in your own experience.” Then the fact that the true nature of mind is the five kayas is not just something you believe; it is your actual experience. When you have this realization of the natural presence of the five kayas as the true nature of your mind, you no longer have any ambition or longing to achieve an enlightenment that has not been present all along. You do not desire to become or turn into a buddha because you realize directly the enlightenment that is the true nature of your own mind. You should free yourself from the wish to achieve enlightenment as if it were something newly created, because if it were like that, then, like all newly created things, it would be imperma- nent and decay. It would be unreliable. So train in recognizing this genuine buddha that is originally the true nature of your mind. When you do per- fectly recognize that, when you have these three profound aspects to your fruition, it is like a lance flashing free in the open sky. The Flashing Lance of Samaya Transgressions, downfalls pure from the beginning Experience: stainless clarity and emptiness When you have made your peace with self-importance These are three which make samaya fully free Like a lance that flashes free in the open sky The three profound aspects of samaya [tantric vow] are: to realize that transgressions of samaya vows and downfalls from them are originally and perfectly pure; to recognize that the true nature of all your experiences is flawless, unstained, clarity-emp- tiness; and to abandon self-importance, so that you stop thinking, “I am more important than everyone else” and “I want things to come out well for me.” When you have these three qualities, your samaya is like a lance flashing free in the open sky. The Flashing Lance of Compassion Self-concern’s ambitions are exhausted Uplifting waves of love without contention Tireless, relentless, not self-seeking These are three which make compassion fully free Like a lance that flashes free in the open sky The first quality of this compassion is that it is free of self-concern. You are compassionate toward others without hope of getting something back for yourself. Second, this compassion is filled with “uplift- ing waves of love without contention.” The image here is of powerful waves of great love and com- passion that are free of anger. The opposite of this would be if you felt love toward victims but anger toward aggressors. That is not authentic compas- sion. Authentic compassion is not angry at any- one; it sends out love equally toward both victims and aggressors. Third, if you are going to benefit others with your compassionate mind, you must be tireless, free from despair or burnout, and unselfish. How- ever, it is not required that tiredness, despair, and selfishness totally disappear. When they do appear, simply recognize that they are mind’s true nature, Mahamudra’s energy and play, and let them be self-arisen and self-liberated. In general, the Maha- mudra instruction is that you do not need to make thoughts go away or prevent thoughts from aris- ing. Whatever thoughts arise, look straight at their essence and self-settle, let go, and relax. Then thoughts will be self-arisen and self-liberated. When your compassion has these three quali- ties, it is like a lance flashing free in the open sky – nothing can hinder or stop it.